Bajo Architectural Wisdom in Navigating Rising Seas in Indonesia

Syafa Ailsa Dewi Bhanuwati1, Didit Novianto2

1 Research Assistant, Department of Architecture, Sepuluh Nopember Institute of Technology

2 Lecturer, Department of Architecture, Sepuluh Nopember Institute of Technology

Abstract
The global climate crisis continues to intensify. Coastal communities are facing escalating threats from rising sea
levels. This paper discusses the vernacular architecture practice and wisdom embodied in the Bajo people to inspire
holistic strategies for sustainable coastal development as opposed to the approach involving a large-scale project
that seems to aspire to dominate environment instead of being in tune with the environment such as the Giant Garuda
Sea Wall planned to be constructed in Jakarta. The paper methodology encompasses qualitative techniques,
incorporating available literature and documentary sources related to the architectural and innovative design
practices of the Bajo people in response to rising sea levels. The Bajo people vernacular approach, on the other hand,
is characterised by flexibility, cultural preservation, and respect for the environment. This approach prompts us to
rethink the perception of environmental forces and resilience in the face of environmental change.

Keywords: Climate Change, Resilience, Sea Level Rise, The Bajo people, Vernacular Architecture

1. Introduction globally in 2015) [5]. Therefore, the susceptibility of

Rising sea levels is one of the consequences
attributed to the ongoing climate change [1]. The Global
Mean Sea Level (GMSL) is indisputably rising,
reaching an alarming rate of 3.6mm/year in 2006-2015,
a stark contrast to 1.4mm/year in 1901-1990. The
primary drivers being glacier and ice sheet. This
phenomenon is predominantly due to human-induced
factors since 1970 [2]. The future global mean sea level
rise, influenced by factors such as thermal expansion
and and melting ice sheet, depends on emission
scenarios. Predictions indicate a rise between 0.43m
(0.29-0.59m, likely range; RCP 2.6) and 0.84m (0.61-
1.10m, likely range; RCP 8,5) by the year 2100, relative
to 1986-2005. This number is predicted to escalate for
centuries due to the ongoing deep ocean heat absorption
and loss of mass in the Greenland Ice Sheet (GIS) and
Antarctic Ice Sheet (AIS), potentially reaching 28cm of
sea level rise by the end of the century due to
Antarctica's contribution [2][3][4]. This urges
preparedness for higher sea levels.
The impact of SLR in East and Southeast Asia is
particularly significant as these regions combined
currently house 71% of the global coastal population
residing below 10m meters above sea level (546 million
out of a total of 768 million people globally in 2015)
and 75% of the global population residing in coastal
floodplains (185 million out of 249 million people
Contact Author: Didit Novianto, Department of Architecture,
Institut Teknologi Sepuluh Nopember, Surabaya, Indonesia
Address Surabaya, Indonesia,
Tel: +6281284377088 Fax: +62315996972
e-mail: didit.novianto@its.ac.id
these areas to SLR is expected to increase. Even if
greenhouse gases (GHG) emissions were to be kept
stable, all forecasts indicate that sea levels would still
continue increasing beyond the year 2100 due to the lag
in climate response [6].
The implications of rising sea levels extend beyond
statistics as they will undoubtedly impact coastal
communities and thus shift the trajectory of
architectural practices and urban planning strategies [7]
[6]. It's becoming imperative to recognise the critical
necessity for adaptive measures and innovative
responses, emphasising on the integration of sustainable
and resilient design [8] [9].
1.2 Government’s Large-Scale Plan in Addressing
Sea-Level Rise.
One example of government’s plan in addressing sea
level rise is the Great Garuda Sea Wall Jakarta (fig. 1).
This seawall, stretching 25 kilometers in length and
rising 24 meters high, aims not just to shield Jakarta
from floods but also offers potential for coastal
rejuvenation and growth [10]. The proposed master plan
suggests building a sea barrier around Jakarta Bay.
Additionally, a new city on more than 1000 hectares of
reclaimed land will be developed, designed in the shape
of the Garuda, which is Indonesia’s national symbol.
The Garuda construction is supposed to extend from
Bekasi to Tanjung Prior Port, with the port's own
extension going all the way to the deep sea and being
connected to the Giant Garuda. The recovered area
serves as a new central business district (CBD) and has
the shape of Garuda. The Sea Wall also serves as a toll
road, connecting Tangerang and Bekasi across a 43-
kilometer stretch [11].
Fig. 1. Top: masterplan of GGSW Jakarta [11];
bottom: aerial view rendering of GGWS Jakarta [12]
However, this plan is subject to criticism. The
government themselves possess ambivalent view
towards the project [13]. Some argue that the aim of this
large-scale project seems to be merely about fulfilling
the ambitions of political leaders to transform Jakarta
into a seemingly developed ‘global’ city. This effort is
propelled by Indonesia's post-colonial ties with the
Dutch, enabling the incorporation of Dutch expertise
into the undertaking [13][14].
The design of the Great Sea Wall Jakarta reflects a
similarity with modernist principles that defined 20th-
century architectural and water infrastructure projects.
Both aim to demonstrate human mastery over wild and
unpredictable nature and contribute to the
‘modernisation’ of Jakarta [13]. This criticism emphasis
concerns regarding the underlying approach taken by
the government, suggesting that the project's focus on
asserting control over nature might not align with
sustainable notions. With heavy use of concrete
infrastructure—which will also require extensive
fundings—and not even addressing primary cause of
flooding in Jakarta, the project has also been criticize
for not only marginalising riverbank communities, but
also displaces them [15][16]. This phenomenon leads to
calls for alternative approaches to sea level rise.
It is reasonable to presume than it is humans’ inherent
instinct to stay in one place so they can establish a
‘home’. This ‘home’ is a place where they can have a
sense of belonging. A community’s deep connection
with one another as well as their ‘home’ helps preserve
their sense of identity. However, this connection can be
shattered by a threatening event. In this case: sea-level
rise. The construction of sea wall in ancient community,
such as Atlit-Yam and Tel Hreiz, had proved the
ineffectiveness of artificial barrier system to combat a
sea-level rise due to their failure [17].
Therefore, instead of aiming for this approach, one
example of valuable source from which one can extract
lessons is vernacular architecture. Vernacular practices
encompass time-tested principles rooted in local
traditions and environmental adaptability as well as the
communities within them.
1.3 Importance of Studying Vernacular Heritage in
Sea Nomadic Communities
It is unfortunate that, according to a previous study,
the true essence of vernacular architecture is receding
and becomes vulnerable to the forces of modernisation
[18]. Although vernacular architecture constitutes over
75% of the world's existing architectural objects, it
remains inadequately researched [19], rapid
globalisation has marginalised and disregard the
wisdom embedded in vernacular architecture. Many
architects find it inconceivable to revert to the traditions
of the pre-industrial era [20]. With this negligence, the
escalating impacts of climate problems, including sea-
level rise, pose a significant threat to vernacular
architecture.
Sea nomads have always had a deep connection to
the see and in turn thrived in harmony with it. They rely
on its resources to sustain their unique way of life.
However, due to this dependency on the sea—as well as
their simple, vernacular lifestyle—they are particularly
vulnerable to anthropogenic climate change [21]. Sea-
level rise, unpredictable weather (typhoons and storms),
and changes in sea temperature as well as acidity may
disrupt their maritime activities, making it hard to
continue living on the sea [22]. Thus, their centuries-old
nomadic practices are increasingly challenged, forcing
them to adapt and potentially lose their cultural heritage
as climate change continues to reshape their
environment [23].
As stated earlier, it is a human instinct to stay in an
environment to which they belong. Even when it comes
to sea nomads. To sea nomads, the sea is their home
even if they move from one area to another. Sea
nomads—a group to which Bajo people belong—who
has specialised skills and knowledge related to living on
the sea, such as fishing, diving, boat-building, and
navigation, when forced to move to land—either due to
environmental challenges or requests from the regional
government—lose the relevance of these skills. They
have been stripped of their traditional way of life.
By addressing both sustainability and local wisdom
in the same breath, not only do we confront the pressing
challenges of climate change but also preserve valuable
heritage [20]. Integrating vernacular sustainability
principles and innovative techniques enables us to build
structures that are not only resilient in the face of
climate change but also deeply rooted in the wisdom of
local communities.
Their constant mobility has led outsiders to dub them as
“Sea Gypsies.” Plenty of Bajo communities are situated
around the coastal areas of Sulawesi, as shown in fig. 2.
The blue section on the Sea Nomads’ map represents the
Sama Bajau, to which the Indonesian The Bajo people
belongs [28].

1.4 Research Questions

1. How can vernacular architectural wisdom of
Indonesian sea nomads inform contemporary
sustainable strategies in the face of sea-level rise?
2. What role does cultural preservation and community
engagement play in shaping architectural responses
to sea-level rise in vulnerable coastal areas in
Indonesia?
3. What architectural strategies can be derived from
sea nomadic traditions to catalyse urban planning
strategies for creating sustainable and resilient
coastal cities in Indonesia?

2. Research Methods
Research methodology involves qualitative methods, Fig. 2. Sea nomads along Southeast Asia’s coastal
integrating existing literature and documentary areas [29]
resources of The Bajo people architecture and
innovative design in response to sea level rise. The Bajo ethnic group, discussed in this paper,
Literature review was conducted to examine the case hails from Indonesia, particularly across South
study of The Bajo people, the Sea Nomads of Maritime Sulawesi, Southeast Sulawesi, and Central Sulawesi’s
Southeast Asia. The primary objective of this method is various villages (fig 3), which is closely related to the
to analyse existing literature focusing on The Bajo Bugis tribe. Despite minor distinctions, both
people with particular emphasis on understanding the communities share a common origin. The traditional
underlying principles that govern their architectural Bajo society is akin to the Bugis community, sharing a
practices as well as community. To ensure a unified ontological perspective. This worldview shapes
comprehensive and thorough organised examination, a the architectural concepts of the Bajo people,
systematic method is adopted as the method to identify, emphasizing a comprehensive and universal
evaluate, and synthesise pertinent research findings. understanding of the earth and nature [30] [31].
In selecting the literature for this study, a rigorous
and systematic approach was followed to ensure the
inclusion of relevant and credible sources pertaining to
The Bajo people architecture. The search process
encompassed various scholarly databases, including but
not limited to, PubMed, Scopus, Google Scholar, and
academic libraries’ online catalogs. The search was not
confined by a specific time frame, allowing for a
comprehensive exploration of both historical and
contemporary literature. Additionally, only documents
written in English and/or Indonesian are chosen to
prevent misinterpretation.

3. Results and Discussion

All vernacular cultures are unique forms that exist
within the context of their environment[24]. Regarding
cultural landscapes, it is stated that all humanistic
growth tends to be vernacular. This humanistic growth
occurs when communities perceive the landscape in
accordance with its potential and physical
characteristics [25] [26].
The Bajau people, also referred to as Bajo, are a
nomadic maritime community dwelling in the coastal
areas in Indonesia, Malaysia and the Philippines [27].
Fig. 3. Distribution Map of The Bajo people [32]
3.1 Architectural Practices of The Bajo people
1) Community Establishment
The Bajo people's knowledge, viewed through a
socio-cultural lens, is shaped by their social and cultural
interactions in their everyday life. These interactions
can manifest as cooperation, competition, and, at times,
conflict [33] [34]. government [40]. Reports from diverse locations
Around 1935, the Bajo people lived on boats, suggest a departure from their original lifestyle, leading
organized in sailing groups. These boats served not only to integration with the coastal population though still
as transportation, known as ’lepe,’ and for gathering sea very closely located and dependent on the sea (fig. 5)
produce around the reefs, called ‘lelepe’ or ‘sampan,’ [34] [37] [41].
but also as living spaces called ‘bidok.’ Each bidok
represented a household, headed by a leader known as
‘punggawa bidok.’ The community's migration from
Cellu to Lassareng. They stayed in Lassareng due tue
their village identity similarity, defined by specific
practices: they cleared interfering trees, planted deep
stakes for anchoring bidoks, known as ‘sambuah taguk
pulih,’ and drove fixed beams into the ground to keep
bidoks afloat during low tide, even during extended
journeys to coral reefs (fig. 4) [34] [27] [35] [36].

Fig. 4. Illustration of settlement transformation as an

example [37] Fig. 5 Example of The Bajo people’s housing
settlements, from the simplest form to one with
2) Creation of Dwellings contemporary construction [42] [43]
Later, the Bajo people led to the construction of
In the early years of their coastal settlement, the
temporary structures like ‘babaroh,’ made of mangrove
community lacked structured layouts when it comes to
trunks tied with ropes (fig 5). These were used as resting
housings. In forming their settlements, they did not rely
places after sea expeditions. ‘Babaroh’ is the simplest
on aesthetics and order. Instead, they relied on purely
form of The Bajo people’s vernacular dwelling. The
environmental forces, particularly forces related to the
construction materials used for this project are obtained
sea surrounding them. They emphasised on forces, such
locally from the surrounding environment. For instance,
as:
mangrove wood is utilized for support pillars, palm
a. The sound of the waves, particularly during
leaves are employed as roof covering, and bamboo is
rising tides called ‘takale ale goyak’ as a guide
used for floors or walls. It then evolves into more
for setting out to sea.
permanent dwellings called ‘papondok.’ Despite being
b. The ocean as a provider of sense of peace during
larger in size than the ‘babaroh’, the construction
moments of rest, as the rising waves gently
materials continue to be sourced from the local
swayed their boats, creating a comforting
environment surrounding their residence [38].
rhythm that eased them into sleep, accompanied
Eventually, there is ‘rumak’, similar to the form of their
by the serene sounds of waves caressing the
current dwellings [39][36] . By the 19th century, the
boat's sides.
Bajo people started transitioning to settled living along
c. Their strategic positioning allowed for swift
the coast, abandoning their nomadic lifestyle on boats.
departure during high tide, ensuring they
This movement is based on the proposal of the local
remained in close proximity to their individual
 boats at all times. [27] [34]
Other environmental factors that shape the creation
of dwellings of the Bajo include such as climate,
temperature, and location are also crucial
considerations. In tropical climates, where temperatures
soar and humidity levels fluctuate, protection from
heavy rainfall and intense heat becomes paramount for
residential homes. One effective solution lies in stilt
houses constructed with thin walls that serve as both
protection and ventilation, capturing gentle winds while
facilitating heat dissipation. These houses also feature
an elevated design allowing airflow from underneath,
functioning akin to an aquarium, and a steeply pitched
roof angled at 45° to shield the dwelling from torrential
rains and distance the structure from the heat [26][30].
Construction of housings holds significant
importance to the Bajo people. In Bone Regency, for
example, a ceremony is performed, starting with
selecting where a house should be constructed—with
afformentioned factors as consideration—as well as
when it should be constructed. The choices can be made
by the head of the house construction workers—called
‘panre mugai’—or collectively (‘atowe kampoh’) [27].
3) Philosophical View on the Structures if Dwellings
Houses are constructed facing the sea, except for
those facing the main road. Even if they are still near the
sea, access to the sea must be provided. To them, the sea
surrounding them is (fig 5):
a. ‘Lao itu andita’: Food storehouse, resources
come from the sea, serving as their livelihood.
b. 'Lao itu taoba': Medicine, as the sea provides a
sense of healing.
c. 'Lao itu lalang': Traffic route, because the paths
frequented by the Bajo people always intersect
with the sea, forming essential routes.
d. 'Lao itu pajjare bokah': Body strengthener, as
their unique genetic makeup, shaped by the sea,
allows them to adapt differently from the
general populace.
e. 'Lao itu baunan': Living space, because since
ancient times, the Bajo ancestors considered the
sea their home.
f. 'Lao itu siheku': Companion, as it constantly
accompanies and provides sustenance.
g. 'Lao umbomao di lao': Resting place of
ancestral spirits. Through oral legends, they
believe they are descendants of sea deities with
their ancestors resting in coral hills amidst the
sea.
[27]
In their settlements, the are two kinds of original stilt
houses among The Bajo people. One is called 'rumak,' a
spacious dwelling characterized by four rows of pillars
extending both sideways and toward the front, shaping
it like a square. Such houses are typically owned by the
Lolo Bajo group. In contrast, smaller residences, called
‘babarok,’ have three rows of pillars extending in
similar directions, forming a square structure. These
houses are commonly owned by the broader Bajo
community [27].
When observing the architecture of the sea-dwelling
community, it becomes evident that their houses bear a
striking resemblance to the traditional Bugis house
design, showcasing a noticeable sense of uniformity [44]
[26] [27]. Both have ontological view on architecture.
The ontological perspective involves a holistic and
universal comprehension of the Earth and its natural
environment [31]. The architectural heritage of the Bajo
community reflects a profound connection with their
understanding of the cosmos, dividing nature into the
realms of ‘upper world,’ ‘middle world,’ and ‘lower
world.’ This worldview echoes in the construction of
both Bajo and Bugis traditional houses. Notably, Bajo's
signature dwellings, known as 'upper houses,' stand
above the ground, supported by sturdy wooden pillars,
avoiding direct contact with the water underneath since
they predominantly inhabit overwater structures and
riverbanks. This distinctive choice in residence defines
the unique identity of the Bajo community [31].
Particularly in The Bajo people dwellings, the
‘upper world’, also called ‘botting langi’, represents life
above the conscious realm of humanity is connected to
unseen beliefs (holiness, goodness, suggestion,
sacredness) [31]. Essentially, it is an attic that’s
considered sacred, sercing a purpose that signifies
things helf in high regard [26]. The 'middle world,' also
referred to as 'ale-kawa,' serves as the primary space for
the inhabitants' daily activities. [26] [31]. The ‘lower
world’ is also known as ‘awa-bola’. Essentially, for the
Bajo community that is renowned for their settlements
along the coastlines and rivers, those currently residing
in the Bangka Belitung Islands, for example, originally
built homes only as temporary stopovers during their
coral and fish exploration ventures in the sea [31] (fig
6).
Although it was mentioned that the Bajo people are
in some ways similar to the Bugis tribe, there are
characteristics that set them apart and make the Bajo
tribe settlements and habts unique. One example is that
the Bajo people’s tribe’s houses are construction far
towards the shoreline. Therefore, they are protruding
further into the sea. Another example is that, though
plenty use connecting bridges berween houses, some of
the Bajo people avoid them as they prefer walking on
the water, mud and sand [27], enabling them to connect
deeper with nature.
4) Strategies in Response to Fluctuating Sea Levels
The design of these houses is meticulously adapted
to the ebb and flow of tides and shaped in accordance
with the local residences:
a. Strategic orientations: Positioning houses facing
the Sea/East direction in order to effectively
keeps tiday waves at bay, ensuring that the homes
remain resilient against the encroaching sea [26].
 b. Ingenious connectiviry: Constructed bamboo or
wooden bridges interlink these houses above
water's surface called ‘tetean’ (fig. 6). Not only
do these pathways facilitate seamless and
interconnected movement within the Bajo
communitu, but also provide a crucial lifeline
during high tides and harsh waves. The
construction of these bridges with locally
sourced materials and passed-down knowledge
exhibits how resourceful the Bajo community is
[26].
Fig. 6 top left: tetean made of wood; top right: the
stilts of tetean; bottom: tetean made of bamboo [26]
c. Sturdy anchorage for boats (fig. 7): Deeply planted
sambuah stakes, known as 'sambuah taguk putih', play
a pivotal role in the stability of these floating
dwellings. They serve as a foundation for the houses,
preenting them from being carried away or destroyed
by the tides. Therefore, ensuring these stakes are
undisturbed is essential. Robust supporting beams,
'angsale', are firmly anchored to the ground. Not only
do this system ensures the boats remain afloat during
regular tidal fluctuations, they also help endure
extended periods of sailings amidst the coral clusters
[26].
Fig. 7 Installation of supporting beam piles 'ansale' to
prevent the 'bidok' sinking into the mud during low
tide [26]
d. Cultural continuity: These adaptive housing
strategies are not just a response to
environmental challenges; they are a testament to
the community's cultural continuity and
resilience.
e. Symbiotic relationship with nature: Beyond the
functional rolse, these architectural strategies in
response to their living condition reflect a
symbiotic relationship between the Bajo
community and the surrounding natural
environment with sustainable living practices
[32].
3.2 Strategies Learnt from The Bajo people
Vernacular Architecture Principles
a. Perception of environmental forces: Instead of
seeing the sea as something that must be mastered,
The Bajo people view the sea as a provider of
livelihood. They also use the surrounding sea as
the primary forces that shape their housings,
utilising the sea not as constraints that must be
avoided but assets that must be integrated.
b. Resillience in the face of change: The transition of
the The Bajo people from nomadic boat habit to
settled coastal communities showcases their
adaptability. Contemporary communities can learn
from this resilience and be open to adjusting their
lifestyles, housing, and practices to cope with the
changing coastal landscape. Especially, since
studies show that sea level is predicted to continue
increasing beyond the year 2100 due to the lag in
climate response [6]. As the Th e Bajo people
transitioned, they developed innovative housing
solutions. This creativity in adapting their living
spaces allowed them to thrive in a challenging
coastal environment. Modern communities can
emulate this innovation by exploring architectural
designs that are resilient to rising sea levels instead
of building a massive sea wall.
c. Community Participation: This can be seen in the
practice in which they hold a ceremony in selecting
where and when a house will be constructed,
whether by the head of construction workers or
collectively. This practice fosters a sense of
ownership and shared responsibility within the
community. By incorporating such practices into
sea-level rise mitigation strategies, we
acknowledge the expertise of local communities
and ensure that initiatives are culturally sensitive,
sustainable, and tailored to the specific needs of
the people most affected. This collaborative
approach not only enhances the effectiveness of
mitigation efforts but also strengthens community
resilience by empowering individuals to actively
contribute to the protection of their homes and way
of life.
d. Modular housings: Contemporary communities
can adopt similar flexibility in housing designs,
considering structures that can be easily adapted or
relocated in response to rising sea levels and
coastal erosion. Prefabricated or modular housing,
for example, can provide a flexible solution.
e. Temporary structures: ‘Babaroh’ structures are
 made of simple locally sourced materials, which
means they can be deconstructed when no longer
required. This is one of the outstanding qualities
from which we can learn. The materials used,
mainly mangrove wood, ropes, palm leaves, and
bamboo, make it easier for the structure to be
dissembled. The Bajo people are able to harmonise
their living spaces with nature because these
materials are not only environmentally sustainable
but also lightweight and portable. These makeshift
buildings can be disassembled as their needs
change, illustrating the Bajo people’s adaptability
and resourcefulness in making use of what is
available to them in their immediate surroundings.
This strategy demonstrates a thorough awareness
of their surroundings and the capacity to design
temporary, yet useful, living areas with little
negative environmental impact. Such temporary
structures have been implemented in the past.
In the ancient neolithic settlement, Çatalhöyük, the
residents refused to move elsewhere when faced
with floods and water rise. Instead, they raised
their settlements in layers, meaning, the upper
structures were temporary and could be
disassembled every certain period of time so that
they could build a new structure on top of the old
structure [17]. This strategy helps the community
establish their home while mitigating floods.
f. Elevated structures for buildings: Perhaps a
response that has been thought of multiple times,
emulating the Bajo people's practice of building
stilt houses can be highly effective. Elevating
structures reduces vulnerability to flooding and
provides natural ventilation, making them resilient
to rising sea levels.
g. Elevated pathways: Building elevated pathways
using locally sourced materials provides a solution
for movement during high tides and flooding.
Communities can create raised walkways or
bridges, allowing residents to navigate flooded
areas safely. This strategy ensures connectivity
even during extreme weather events.
4. Conclusions
The innovative strategies embedded within The Bajo
people’s vernacular architecture reveal a profound
respect for the natural forces shaping their environment.
Instead of attempting to master the sea, they
acknowledge it as a vital provider of livelihood and
incorporate it as an asset into their dwelling designs.
These strategies, firmly rooted in the nation's cultural
heritage, not only preserve the environment but also
foster a harmonious relationship between humanity and
the seas, ensuring a sustainable legacy for
generations to come.
The strategies that can be adopted—and adapted—
from the Bajo People’s vernacular practices are:
Perception of environmental force, sea as a source of
life; resillience in the face of change, adaptability to
changing environments; modular housings; temporary
structures; elevated structures; and elevated pathways.
Such an approach fundamentally challenges the
prevailing modernist mindset epitomised by massive
infrastructure projects like the Great Sea Wall Jakarta.
While these colossal initiatives aim for control over
nature, the The Bajo people's approach emphasixes
harmony and coexistence. the lessons derived from the
The Bajo people's vernacular architectural principles
present a profound shift in paradigm. By embracing
flexibility, resilience, and a deep respect for nature,
contemporary Indonesian communities can build
sustainable, adaptive, and culturally sensitive solutions
to face the challenges of rising sea levels.
5. Acknowledgements
The authors also would like to express gratitude to
Prof. Weijun Gao for the recommendation and his
valuable advices during the making of this article. Last
but not least, thank you for the research team, including
students and lecturers from the Department of
Architecture ITS Surabaya, for their valuable support.
6. References
[1] K. Triana and A. J. Wahyudi, “Sea Level Rise in Indonesia:
The Drivers and the Combined Impacts from Land Subsidence,” AJSTD,
vol. 37, no. 3, Dec. 2020, doi: 10.29037/ajstd.627.
[2] Intergovernmental Panel On Climate Change (Ipcc), The
Ocean and Cryosphere in a Changing Climate: Special Report of the
Intergovernmental Panel on Climate Change, 1st ed. Cambridge
University Press, 2022. doi: 10.1017/9781009157964.
[3] Ministry of National Development Planning or National
Development Planning Agency, Republic of Indonesia, [ICCSR]
Indonesia Climate Change Sectoral Roadmap. Jakarta: Ministry of
National Development Planning, 2010.
[4] S. Rahmstorf, “A Semi-Empirical Approach to Projecting
Future Sea-Level Rise,” Science, vol. 315, no. 5810, pp. 368–370, Jan.
2007, doi: 10.1126/science.1135456.
[5] R. J. Nicholls et al., “A global analysis of subsidence,
relative sea-level change and coastal flood exposure,” Nat. Clim. Chang.,
vol. 11, no. 4, pp. 338–342, Apr. 2021, doi: 10.1038/s41558-021-00993-
z.
[6] E. Williams, “Aquatecture: Architectural Adaptation to
Rising Sea Levels,” University of South Florida, Tampa, Florida, 2009.
[Online]. Available:
https://digitalcommons.usf.edu/cgi/viewcontent.cgi?article=1084&conte
xt=etd
[7] S. Roaf, D. Crichton, and F. Nicol, Adapting buildings and
cities for climate change: a 21st century survival guide, 2nd ed.
Amsterdam: Elsevier, 2009.
[8] O. Mazurek, “There Will Be Flood: Resilient Architecture
for Sea Level Rise,” Chalmers University of Technology, Gothenburg,
2020. [Online]. Available: https://hdl.handle.net/20.500.12380/301683
[9] Shaw, R., Colley, M., and Connell, R., Climate change
adaptation by design: a guide for sustainable communities. TCPA, 2007.
[Online]. Available: https://www.preventionweb.net/publication/climate-
change-adaptation-design-guide-sustainable-communities
[10] Indonesian Coordinating Ministry for Economic Affairs,
“Master Plan National Capital Integrated Coastal Development,”
Indonesian National Development Planning Agency, Indonesian Ministry
of Public Works, & Government of the Netherlands, vol. Vol. 9, no. Issue
2, 2014.
[11] Permanasari, Eka, “READING POLITICAL
INSINUATION IN URBAN FORMS: SAVING THE SINKING
JAKARTA THROUGH GIANT SEA WALL PROJECT,” Geographia
Technica, vol. 14, no. Special Issue, pp. 56–65, 2019, doi:
10.21163/GT_2019. 141.19.
[12] Blakemore, Erin, “Jakarta Is Building a Gigantic Bird-
Shaped Seawall,” Smithsonian Magazine. Accessed: Oct. 20, 2023.
[Online]. Available: https://www.smithsonianmag.com/smart-
news/jakarta-building-gigantic-bird-shaped-seawall-180957536/
[13] Colven, “Understanding the Allure of Big Infrastructure:
Jakarta’s Great Garuda Sea Wall Project,” Water Alternatives, vol. 10, no.
2, p. 15, 2017, doi: 10(2): 250-264.
[14] Athalla, “Traditional Fishermen’s Perception and
Participation in the Great Jakarta Seawall Project,” Ritsumeikan Asia
Pacific University, Japan, 2022.
[15] Voorst & Padawangi, “Floods and forced evictions in
Jakarta.” Accessed: Oct. 20, 2023. [Online]. Available:
https://www.newmandala.org/floods-and-forced-evictions-in-jakarta/
[16] Munk, David, “Jakarta’s eco future? River community goes
green to fight eviction threat.” Accessed: Oct. 20, 2023. [Online].
Available: https://www.theguardian.com/cities/2016/nov/25/jakarta-
kampung-tongkol-eco-future-river-community--green-to-fight-eviction-
threat
[17] W. Wright, K. Frampton, A. C. dos S. Tostões, K. Harries,
and R. Wærn, More water, less land, new architecture: sea level rise and
the future of coastal urbanism. Baunach: Spurbuchverlag (AADR), 2022.
[18] G. Aktürk and H. Fluck, “Vernacular Heritage as a Response
to Climate: Lessons for Future Climate Resilience from Rize, Turkey,”
Land, vol. 11, no. 2, p. 276, Feb. 2022, doi: 10.3390/land11020276.
[19] J. M. F. Pardo, “Challenges and Current Research Trends for
Vernacular Architecture in a Global World: A Literature Review,”
Buildings, vol. 13, no. 1, p. 162, Jan. 2023, doi:
10.3390/buildings13010162.
[20] W. S. W. Lim and T. H. Beng, Eds., The new Asian
architecture: vernacular traditions and contemporary style. Hongkong:
Periplus Editions (HK) Ltd, 1998.
[21] O. Hoegh-Guldberg, The coral triangle and climate change:
ecosystems, people and societies at risk : summary. Sydney: WWF
Australia, 2009.
[22] K. V. Wong, “Planning and Engineering Strategies to
Mitigate Effects of Climate Change,” Journal of Energy Resources
Technology, vol. 138, no. 1, p. 014701, Jan. 2016, doi:
10.1115/1.4031454.
[23] W. Dressler, S. Singh, H. Brunt, M. Fabinyi, G. Acciaioli,
and J. Clifton, “Statelessness and Conservation: Exploring the
Implications of an International Governance Agenda,” Tilburg Law
Review, vol. 19, no. 1–2, pp. 81–89, Jan. 2014, doi: 10.1163/22112596-
01902009.
[24] P. Oliver, Ed., Encyclopedia of vernacular architecture of
the world. Cambridge ; New York, NY, USA: Cambridge University
Press, 1997.
[25] A. Rapoport, Human aspects of urban form: towards a man-
environment approach to urban form and design, 1st ed. in Urban and
regional planning series, no. v. 15. Oxford ; New York: Pergamon Press,
1977.
[26] Mahanggi, “NILAI VERNAKULAR DALAM
PENATAAN LINGKUNGAN PADA PERMUKIMAN THE BAJO
PEOPLE,” ADIAL – juRnal perADaban saIns, rekayAsa dan teknoLogi
Sekolah Tinggi Teknik (STITEK) Bina Taruna Gorontalo, vol. Volume 6
No. 1, 2018.
[27] Abdullah, The Bajo people di Kabupaten Bone (Asal
Muasal dan Pola Hidup di Laut), Cetakan I. Watampone: Luqman al-
Hakim Press, 2013. [Online]. Available: http://repositori.iain-
bone.ac.id/7/1/Suku%20Bajo%20di%20Kabupaten% _Compressed.pdf
[28] Capalulu, et al., “PERUBAHAN PERMUKIMAN THE
BAJO PEOPLE DI KABUPATEN KEPULAUAN SULA PROVINSI
MALUKU UTARA,” SPASIAL: Jurnal Perencanaan Wilayah dan Kota,
vol. Vol. 3 No. 1, 2016, doi: https://doi.org/10.35793/sp.v3i1.11456.
[29] Lenhart, L., “Recent research on Southeast Asian sea
nomads,” Nomadic Peoples, vol. 36, pp. 245–260, 1995.
[30] I. M. K. A. Dharma, A. A. Ikhsan, and L. O. A. Hasan,
“Respon Rumah Tradisional The Bajo people terhadap Iklim Tropis,” in
Temu Ilmiah Ikatan Peneliti Lingkungan Binaan Indonesia 6, Ikatan
Peneliti Lingkungan Binaan Indonesia, Oct. 2017, pp. H097-H112. doi:
10.32315/ti.6.h097.
[31] Dahrma, et. al, “WUJUD KEARIFAN LOKAL
MASYARAKAT THE BAJO PEOPLE TERHADAP ORIENTASI
BANGUNAN PEMUKIMAN DALAM MERESPONS IKLIM TROPIS,”
presented at the Seminar Nasional Teknologi Terapan Berbasis Kearifan
Lokal (SNT2BKL), [Online]. Available:
https://ojs.uho.ac.id/index.php/snt2bkl/article/view/5265
[32] A. Maulidyna et al., “Review: The role of local belief and
wisdom of the Bajo community in marine conservation efforts,” Intl J
Bonorowo Wetl, vol. 11, no. 1, Jun. 2021, doi:
10.13057/bonorowo/w110105.
[33] S. Soekanto, Sosiologi: suatu pengantar, Ed. 4. Jakarta:
RajaGrafindo Persada, 2002.
[34] Laboratorium Teori, Sejarah Arsitektur & Lingkungan
Perilaku, Program Studi Arsitektur, Fakultas Teknik, Universitas
Hasanuddin Makassar et al., “Sambuangan Taguk Pulih sebagai Wujud
Saujana Arsitektur The Bajo people,” in Seminar Ikatan Peneliti
Lingkungan Binaan Indonesia, Ikatan Peneliti Lingkungan Binaan
Indonesia, May 2017, pp. B227–B234. doi: 10.32315/sem.1.b227.
[35] Bahtiar, Transisi Kebudayaan The Bajo people, Cetalkan
Pertama. Kendari: Himpunan Sarjana Pendidikan Ilmu-Ilmu Sosial
(HISPISI) Xabang Sutra, 2011.
[36] Siola, A., “BENTUK HUNIAN THE BAJO PEOPLE
AKIBAT PENGARUH INTERAKSI HUNIAN SUKU GORONTALO
DI DESA TORISIAJE KABUPATEN POHUWATO PROVINSI
GORONTALO,” Jurnal Arsitektur Kota Dan Permukiman, vol. 2, pp. 5–
13, 2019.
[37] M. Ali, A. M. Ramadhani, and A. S. Ekawati, “Local
Wisdom that forms of the Bajo Ethnic Settlements in Belopa Village,”
IOP Conf. Ser.: Mater. Sci. Eng., vol. 676, no. 1, p. 012039, Nov. 2019,
doi: 10.1088/1757-899X/676/1/012039.
[38] Arifin, et. al., “TIPOLOGI HUNIAN PESISIR DI
PERKAMPUNGAN BAJO DESA LAMANGGAU KECAMATAN
TOMIA KABUPATEN WAKATOBI,” Jurnal Malige Arsitektur, vol. 3,
no. 2, pp. 97–108, Dec. 2021.
[39] Soesangobeng, H., “Perkampungan Bajo di Bajoe, Suatu
Rintisan Studi Tentang Orang Bajo dan Konsep Pemukimannya di Pesisir
Teluk Bone dan Sekitarnya,” in Laporan Penelitian Pusat Latihan
Penelitian Ilmu-Ilmu Sosial, Ujung Pandang, 1977.
[40] Sarapang, S. S., “PERPINDAHAN PEMUKIMAN
MASYARAKAT BAJO DARI PULAU MASUDU SULAWESI
TENGGARA,” Jurnal Penelitian Arkeologi Papua dan Papua Barat, vol.
10, no. 1, pp. 35–51, Jun. 2023.
[41] S. B. N. Arisaputri, B. Budimawan, M. B. Selamat, M.
Lampe, H. Naping, and D. Rukmana, “Changes in Bajo community
settlement patterns case study of Bone Regency,” IOP Conf. Ser.: Earth
Environ. Sci., vol. 564, no. 1, p. 012071, Sep. 2020, doi: 10.1088/1755-
1315/564/1/012071.
[42] Woha, Amaleo, “Struktur Rumah The Bajo people.”
Accessed: Oct. 20, 2023. [Online]. Available:
https://rumahcepatbangun.com/informasi/rumah-suku-bajo
[43] Paino, Christopel, “Kearifan The Bajo people Menjaga
Kelestarian Pesisir dan Laut.” Accessed: Oct. 20, 2023. [Online].
Available: https://www.mongabay.co.id/2014/01/26/kearifan-suku-bajo-
menjaga-kelestarian-pesisir-dan-laut/
[44] Arvan, “Karakteristik rumah tinggal tradisional komunitas
the Bajo people di Desa Bajoe Kabupaten Bone, Sulawesi Selatan,”
Thesis, Universitas Gadjah Mada, Yogyakarta, Indonesia, 1999. [Online].
Available: https://etd.repository.ugm.ac.id/penelitian/detail/4574